View source for The Renunciation Wheel of Contemplation, Meditation

[[kun tu 'od]] - samantaprabha; universal illumination, Universal Light, Constant Illumination, Complete Illumination. 11th bhumi, buddhahood according to the Sutra system [RY]

[[kun tu 'od]] - universal illumination [11th bhumi=buddhahood] [RB]

[[kun tu 'od kyi sa]] - constant illumination, Universal light [11th bhumi, 1 of the three levels of buddhahood {sangs rgyas kyi sa gsum} [IW]

[[sku lnga]] - Five kayas. In this view, the five kayas or aspects of buddhahood are dharmakaya, sambhogakaya, nirmanakaya, essence kaya, and great bliss kaya [RY]

[[sku gnyis kyi 'bras bu]] - Fruition of the two kayas. The state of complete and perfect buddhahood comprised of [[dharmakaya]] and [[rupakaya]] of which rupakaya, the form body, refers to both [[sambhogakaya]] and [[nirmanakaya]] [RY]

[[sku gsum]] - [[Three Kayas]]. Dharmakaya, sambhogakaya and nirmanakaya. The three kayas as ground are 'essence, nature, and capacity'; as path they are 'bliss, clarity and nonthought,' and as fruition they are the 'three kayas of buddhahood.' The three kayas of buddhahood are the dharmakaya, which is free from elaborate constructs and endowed with the 'twenty-one sets of enlightened qualities;' the sambhogakaya, which is of the nature of light and endowed with the perfect major and minor marks perceptible only to bodhisattvas; and the nirmanakaya, which manifests in forms perceptible to both pure and impure beings [RY]

[[sku gsum gyi btsan sa]] - royal throne of the [[three kayas]]. Same as complete buddhahood [RY]

[[sku'i rgyud dpal sangs rgyas thams cad mnyam par sbyor]] - the tantra dealing with existence [one of the {[[rtsa rgyud sde lnga'i nang tshan]]} the five basic [[Mahayoga]] tantras are concerned with the five aspects of buddhahood] [IW]

[[skyon kun zad yon tan kun ldan]] - exhaustion of all flaws and endowment with all qualities [=buddhahood] [RB]

[[kha sbyor yan lag bdun ldan gyi go 'phang]] - buddhahood having the seven features of father and mother facing one another [RY]

[[kha sbyor yan lag bdun ldan gyi go 'phang]] - buddhahood having the 7 features of father and mother facing one another; 1) {[[longs spyod rdzogs pa]]} complete enjoyment 2) {[[kha sbyor]]} union 3) {[[bde ba chen po]]} great bliss 4) {[[rang bzhin med pa]]} no self-nature 5) {[[snying rjes]] [[yongs su]] [[gang ba]]} completely filled with compassion 6) {[[rgyun mi chad pa]]} uninterrupted 7) {[['gog pa med pa]]} unceasing] [IW]

[[kha sbyor yan lag bdun ldan gyi go 'phang]] - buddhahood having the 7 features of father and mother facing 1 another [IW]

[[khams bde gshegs snying po]] - buddhahood of man [JV]

[[glo bur dri bral gyi sangs rgyas]] - buddhahood that is free of/ as freedom from adventitious distortions [RB]

[[dgongs pa mi 'gyur ba'i gzer]] - the nail of changeless intention. [one of the srog sdom gzer bzhi, the view realizing the great emptiness, the pure equality of dharmata, des below at the time of samsara purifying habitual patterns of mind, above at the time of buddhahood mind is the secret of omniscience perfection the ground of the inconceivable fruition, between on the path ripened on the path of the completion stage of bliss emptiness and non-thought] [IW]

[[rgyal chos]] - buddhahood constituents [JV]

[[rgyu 'bras kyi theg pa]] - [[rgyu dang 'bras bu'i theg pa]] - causal and resultant vehicles. The teachings of Hinayana and Mahayana that regard the practices of the path as the causes for attaining the fruition of liberation and enlightenment and the Vajrayana system of taking fruition as the path by regarding buddhahood as inherently present and the path as the act of uncovering the basic state. The great master Longchenpa defined them as follows: "The causal vehicles are so called because of accepting a sequence of cause and effect, asserting that buddhahood is attained by increasing the qualities of the nature of the sugata essence, which is merely present as a seed, through the circumstance of the two accumulations. The resultant vehicles are so called because of asserting that the basis for purification is the (sugata) essence endowed with qualities that are spontaneously present as a natural possession in sentient beings, just as the sun is endowed with rays of light; that the objects of purification are the temporary defilements of the eight collections (of consciousnesses), like the sky being (temporarily) obscured by clouds; and that one realizes the result of purification, the primordially present nature, by means of that which purifies, the paths of ripening and liberation. Besides this, there is no difference (between the two) in sequence or quality." [RY]

[[sgrib pa]] - Obscurations. The veils that covers one's direct perception of the nature of mind. In the general Buddhist teachings several types are mentions: the obscuration of karma preventing one from entering the path of enlightenment, the obscuration of disturbing emotions preventing progress along the path, the obscuration of habitual tendencies preventing the vanishing of confusion, and the final obscuration of dualistic knowledge preventing the full attainment of buddhahood [RY]

[[bsgrub bya'i sangs rgyas]] - a buddhahood to be attained [RY]

[[nges legs]] - 1) true/ definite goodness, ultimate/ highest good; 2) transcendence; 3) sublime, sublimity [for commentary see mngon mtho: nirvana and enlightenment, buddhahood] [IW]

[[nges legs]] - 1) true / definite goodness, ultimate / highest good, [nirvana and enlightenment, buddhahood]. 2) transcendence. 3) sublime, sublimity; sublime, sublimity [RY]

[[dngos dri ma de gsal sangs rgyas]] - purifying these stains of solidity is buddhahood [IW]

[[Category: Key Terms]]